up work of Reformation cannot be parelleled or stand worthie to come in competition which affirmeth this Government not to be Nova Institutionis sed antiqui moris of new Institution but of ancient custom Nay the same Councel decreed That ther should not be two Bishops in one City but this change with us to day is nothing to be admired to see men to contemne yea condemne all Antiquity who love onely Novations and dote upon Novelties Nobilitat Novitas quod damnat saepe vetustas I could thinke that some respect were to be deferred to the testimony of piously learned Calvin a witnesse of old with the best of this stampe of Presbyterians or Disciplinarians omni exceptione major Now he in the fourth book of his Institutions sect 1. sets down these expresse words It shall be profitable in these things to consider the forme of the old Church which shall represent to our eyes a certaine Image of Gods Institution for although the Bishops of these tims did set forth many Canons wherin they seemed to expresse more then was expressed in holy Scripture yet they with such heedfulnesse framed all their order after the onely rule of Gods Word that a man may easisly see in this behalfe that they had nothing dissagreeing from Gods Word And straight after subjoines Thaet out of a sincere zeale they endeavoured to preserve Gods Institution and that they swarved not much from it Nay and straight againe in the 2. sect he subjoines That in every City they elected or choosed out of their own number one Man to whom they gave specially the title of Bishop lest from an equality as it usually falls out dissentions should grow and arise I beleeve That we have found and felt the smart of this trueth by sad dolefull experience of late amongst our selves Let our fyerie Zelots these sonnes of Thunder see to it quâ facie quô fronte quâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quâ audaciâ with what face or conscience they could not onely have themselves but violently enforced others to abjure simply this so ancient so sacred yea and divine Institution as meerly Anti-Christian and so out of an implicite faith called for yea and exacted a blind obedience Now I beleeve That ultima fidei analysis the last resolution of faith is in Deus dixit for Credere promiscuè quicquid affirmatur à Praelatis non opus est virilis intelligentiae sed puerilis inscitiae It fears me not a little from the fyrie heate which our Moderne Reformers have shewed and kithed in the prosecution of this their so much cryed up work of Reformation that if those holy fathera S. Augustine S. Ambrose S. Cyprian nay and all the rest of that stampe who wer of old holden Ecclesiae Lumina Christianae Reipub. Columina yea and those Learned godlie Bishops in our Neighbour Nation who suffered Martyr-dome for bearing testimony to Christ and to His Trueth had lived in these our dayes amongst us They should have found no more mercy with or from them then did our Moderne Prelats yea and many honest suffering Brethren but all should have gone through their firery triall But to returne unde nescio quo digressus luxuriante calamo Wherefore is it I pray you That S. Iohn directs all his Epistles which he writs to the seven Churches in ASIA Angelo cujusque Ecclesiae to the Angell of each Church singularly I know that our Reformers will not have that to be denied of the rest quod de uno praedicatur and that so the word Angell should be rendred per Ministrum simply or lese all the Ministry in common to be comprehended and designed here and so to be taken Collectively and not one particular Person to be pointed at But with their leave Since there were in each of these Churches more Presbyters or Ministers then one as may be instanced from that of Ephesus This interpretation must needs fall of will which renders the word per Ministrum in the singular number onely for thus it should follow That there should have been but one Presbyter or Minister in each Church againe on the other hand If all the Prebyters or Ministers in cōmon should or were here to be understood under this name of Angell why do we offer violence to S. Iohns words by the change of the Number Wherfore is it that he still directs his speech to One nay and if the speech stand directed to the Ministry in common how could it be cognosced to whom it were singularly thus directed Againe If this One stood not instructed with some power over the rest but all in common partooke of alike Power with him how is he thus singularly entituled above the rest And which is more How is the faultinesse of all in common imputed singularly to him Marlorat on the 2 of the Revel jumps here in judgement whiles he sayes most pertinently to this purpose Non populum aggreditur leannes sed Principem Cleriutique Episcopum Nay and hitherto Beza in his Annotations on the 3 of the Rev. rendreth the word Angelo by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quem oportuit de his rebus imprimis admoneri from hence it followes That this Angell had a Prostasie preseance presidence and preheminence above his Fellow-Ministers But I heare some replying here That if this Prostasie was of this kind it was only over the Common flock and not of power and authority over his Fellow-Ministers Answ Dato non concesso giving but not granting That this Prostasie or preseance were only over the Flock yet it remains That it was a prostasie of Power else how could he have excerced any Authority over them Nay but he is cōmanded to exerce it even against Fellow-Ministers or preaching Elders yea and is commended from hence that he tooke order with them Who called themselves Apostles but were not found them liars Revel 2.2 I heare againe some excepting against this Trueth though so clearly and fully vindicated and asserted from off of these passages Math. 20.25.26.27 and I. Pet. 5.2.3 Where Christ prohibits his Apostles to exerce such Dominion as did Reges terrae or Magnates and where Peter warnes the Elders so to feed the flock of God as not domineiring over the Lords inheritance but proving ensamples to the flock Now in both these there is a plaine fallacie à mo do rei ad rem from the manner to the matter Now I beleeve that the different manner of a thing is so far from the overthrowing or the removing of the thing it self that on the contrary Ponit et subinfert it puts subinferres it and so both Christ S. Peter take not away simply all power frō them but such a modalized one viz. a despoticall herill or civill power but not Paternall Pastorall Doth not the Apostle S. Paul I. Cor. 14. last vers cōmand That all things be done in the Church decently and in order Now I beleeve that Order which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
as Nazianzen calls it secluds a parity for what else is ORDER Quà m parium impariumque sua cuique tribuens loca dispositio and so wher all stands alike in dignity power ibi ordints decori ne umbra quidem there can be no shaddow of Order or Comlinesse from whence it is consequentiall That if we take away imparity una et eadem opera omnem ordinem inter sacros Evangelii Ministros turbatum et eversuÌ„ ibimus we shall overturne all order and banish it the Church I heare some replying here That it cannot be denied that Presbyters for a time did governe some Churches pariauthoritate et communi Consilio Ans This derogats nothing from Episcopall dignity nor proves prejudiciall to it but rather confirmes the necessitie of Episcopall Charge in that this sort of Regiment even in the very Apostles dayes and times perpetuiis dissidiis Ecelesias dilaceravit did rent the Church by perpetuall dissentions I deny not with S. Hierome Episcopos presbyteris majores consuetudine magis quam Dominica Institutionis veritate but this is rightly to be understood sciz as to the appropriation of the Tule to one above another for it was Consuetudo Ecclesiae the custome of the Church that made the title of a Bishop greater then that of a Presbyter not any Dominicall or Apostolicall disposition or constitution so his words ar to be understood by accommodation and restraint to his own times and so of that Authority which Bishops so called obtained then over Presbyters Alwise for the least it is cleare and evident from hence That S. Hierome did not averse an imparitie in Church yea and giving though not granting That this imparity or diversitie of degrees amongst the Ministers of the Gospel is not founded or grounded upon any expresse warrant of Christ in the Scriptures yet this so ancient a practise taking its source beginning from the very Apostles and having continued so constantly since in the Christian Church may stand for a Precept to us and may serve us for a Directory for the regulation of our comportment and approbation of so ancient a custome and practise and not of new Institution IT is not unknown how Aeriê° was condemned of Heresie for condemning of Episcopacy There be many Aerians with us to day both for Name matter if it were lawfull ab eventu facta putare to coÌ„strue of things from their events I might mak bold here to referre the matter not only to indifferent Arbiters but to the decision of the most strict Disciplinarians whether the Church or trueth of Religion prospered or flowrished more under that Prelaticall Government as some are pleased thus odiously to traduce it then under this late Presbyteriall under which of these two the Church in her just liberties stood more or lesse eclipsed I may boldly averre That as Aarons rod budded blossomed and bore rype Almonds whereas all the rest of the rods of the twelve Princes of Israell were blasted so under Episcopall government the Trueth was maintained in greater purity the Church enjoyed farre greater Liberties freedome Priviledges then under this new coyned and forged Presbyteriall for under that facta multa accessio credentium Ecclesiae There was made a great accession of Beleevers to the Church But alas under this no lesse decession as was wel timously fore-prophecyed by a Reverend Prelate at the first rearing up of this so great so glorious cryed up worke of Reformation And if any accession bee made it is credendorum and not Credentium for these men scruple not fidei articulos condere et solvere as they durst make bold to turne Christi documentum into Nocumentum and blasphemously to call the Lords Prayer a Nocent Ceremony yea and to account the recitall of it at service a Note of Malignancy I may no lesse boldly averre now that many with us to day both in State and Church Quà ibatur cuntes but quà eundem non inquirentes from off of this so sad and dolefull experience of the bitter fruits of this lamentable Change and alteration in State as Church their Government would be glad to run back 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and submitte their necks with all cheerfulnesse to those yokes of woode under the which they were well gently pressed under that Government in both that they might shake themselves loose and free of these of Iron lying so heavily on them under these new introduced ones Veritas est filia temporis for a parity in Church hath brought on and in a parity in State and so a lamentable and deplorable confusion and disorder in both Thus no wonder That KING JAMES of blessed Memory used this ordinary expression No Bishop no KING for Quà m benè convenium mutuas sibi praestant operas et conspirant amice If I durst make bold here I would interpone my poor and meane but well meaning advice in this bussines which shortly take it thus That the Vse may remaine and be keeped on foot the Abuse onely being removed and taken away which might happily have at first composed the Contest viz. That whereas there shall happen or fall out any vacancy in an Episcopall sea or seat That the Brethren of the Diocy may fullie conveene themselves and condescend upon some selected Ones out of their Number of best abilities for a due acquitall in so eminent a Ministration and give in these to the Supreame Magistrate in a Lite or List granting him Conge de lire or Liberty of Election as Penes quem soluÌ„ sit prae esse externo Regimini Whos 's solely it is to manage the externall Regiment of the Church standing with Constantin the Great Episcopus ad extra and that such a One be thus praefected over the rest for the preservation of good Order and keeping all in a right frame and shuning of Confusion upon an confused parity Ad Culpam onely And not ad vitam even in case of abuse of his Power to Tyranny for Forma Apostolica haec est dominatio interdicitur indicitur Ministratio The spirits of the Prophets stand subject to the Prophets and so their Power standing but a delegated one upon abuse may suffer and admit a warrantable repetition If this Course had been taken or presented by our violent Reformers to our sacred and dread SOVERAIGN I am assured that such wofull disorders had not fallen out in State and Church Who may not see except a Born-blind the dolefull sequels yea I may boldly now say upon sad and lamentable experience which Asseveration at the first setting on foot of this great glorious work of Reformation stood grande uefas et plus quà m morte piandum effects of an arbitrary government in State or Church For Let there be no King in Israel and then every man shall do what seemeth good in his own eyes as you may see in the latter chap. of the Judges passim Nay and let Moses the
verdict or true saying but a false-dict or false-saying that the name or appellation of Bishop savours of Pride arrogancy I pray you num 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae Bezae perplacet appellatio caret omni supercilio stands this Compellation voide and free of all pride yea and wheras the Pope of Rome calls himself servum servorum doth this impaire his pride and not rather augment and increase his deepe hypocrisie Is not this sacred and venerable Title ascribed to Christ Himself in scripture Is not Hee called The shep-herd and Bishop of our soules Nay may we not upon the same ground unicâ liturâ expunge Apostleship as that which is stylled by the Holy Ghost Episcope or Bishoprick thus Act. 1.20 whereas Matthias is suffected in Judas his roome It is said Et Episcopatum ejus accipiat alter And his Bishoprick let another take Where by the way observe That the word in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is evill rendred in our Translation Communibus suffragiis allectus est for the Apostles were not by Election but by Christs immediat designation And so it is better rendred in our vulgar language Annumeratus est from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calculus And he was numbred with the eleven Apostles Act. 1.26 If any should except here That this Charge sortitò ei obtigit befell him by Lot IT is easily replyed That the disposition of the Lot is of GOD and so this proves nothing prejudiciall to his immediat and extraordinary CALL Thus Non est fastus in nomenclaturâ there may well be in stomach◠vestro fastidium Nay and though this Name be usurped with our Adversaries this bereaves not us of our just right for wee cannot losse our just title or claime to things frō hence That they are abused to superstition for I pray you What is so holy which may not be abused to superstition Now the abuse of a thing as it taks not away so can it not defraud us of the lawfull vse of it for else Exscindenda essent nobis vites and wee should take out of the Firmament duo illa Luminaria magna CHRIST made vse in His very first Miracle of turning water into wine of the vessels used in the jewish Purificatian Paul sailled in a Shipe carrying the badge of Castor and Pollux Nay our strickest Reformers preach in Temples bearing the names of forged and doxastick saints in the popish Legendory I beleeve There is no little distance twixt these two to mutuate emprunt or borrow a thing from superstition and to vindicate it from superstition Magnum hîc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labes lacuna dissidium Now Popedome gave not the source or originall to Episcopacy but oweth it cadence or descent to it For Closure I would gladly learne If the name of Superintendent which is a name of mans imposition did savour of lesse Pride yea and wherin stood his power or prostasy lesse Now this sort of government obtained and found place at our first Reformation Now to come more pressly to the Point The second Quaere shall bee this If Episcopacy be Institutionis dominicae or barely dispositionis ecclesiasticae of Divine institution or of meer Ecclesiasticall disposition The Apostle S. Paul having called the Elders of Ephesus together to MILETUS Hee exhorts them to take heed unto themselves and to all the flock over the which the Holy Ghost had made them Overseers where the word in the originall is Episcopos to feed the Church of God which Hee had purchased with His own Bloud Now I beleeve That Praefectura Spiritus Sancti cannot be denied to stand Ordinatio or Institutio Divina a Divine Ordinance and Institution If any should except here That this Name stands common to these our gregary Laik-Elders brought on our stage to day There be two maine arguments militating here to the contrary For first The Charge given to them or entrusted them sciz Pascere gregem to feed the flock evinceth the contrarie for Hi tondent et diglubunt 2. This Charge is said to have been entrusted or committed to them by the Holy Ghost which both are here wanting with our temporary yea well oft extemporary Elders Againe The same Apostle Phil. 1.1 Having directed his salutation to all the Saints in Christ Jesus in common subjoines with the Bishops and Deacons Wherupon S. Chrysostome having posed the question wherfore he had left no place intermedio Tagmati Preshyterorum Replyes straight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there is no distance or difference here For sayeth hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same things are competent to the one which to the other for the Order stands but one and the same admitting onely a disparitie of degree in the Order Who seeth not except a Borne blind That if we shall deny Episcopacy to stand of divine Right and Institution we shall unicâ liturâ expunge Presbyteratum cum Episcopaetu ELDERSHIP with EPISCOPACY out of this Classe and so to deny it to stand of divine Institution which with our zealous moderne Reformers to day were grande nefas et plus quam morte piandum Nay Ex promiscuo usu vocabulorum non statim rectè infertur paritas Ministrorum for the promiscuous use of a word doeth not alwayes straight subinferre with it the indistinctiō of a thing Wee would heed well in this Argument to remember that Episcopacy may be considered two wayes either in the Abstract as an Order or in the Concret as exerced by men in the Order Now thought it should not have been rightly here exerced and administred by these but that they should have singularly appropriated to themselves somthings which stood cōmon to Presbytries with them This could not nor cannot infirme the Office for personall infirmities beare no aspersion upon the Calling What Calling stands so holy which may not suffer abuse I beleeve That our holy and zealous Disciplinarians cannot yea dare not take upon them to justifie all their transcendent actings whether in State or Church for do we not heare daylie of their Retractations and Retro-gradations in both In multis labimur omnes no place here for perfection wee must not confound viam cum patria or e converso Againe 1. Cor. 12.28.29 Liquido cernere est imparitatem Ministrorum Againe the same Apostle 1. Tim. 3. from the beginning calleth this a verdict or true saying That If a man desire the Office of a Bishop he desireth a good work yea and layes down his required qualification as semblably Tit. 1. which could not hold true if Episcopacy stood an unlawfull and unwarrantable Office in Church But lest any should or could frō hence inferre an Isotomy or Homotomy an equality of Honour from off of the communion of Names you are to take heed well in this argument that from aque ad aquale the consequence stands inconsequent for under the LAW Sacerdotiū the Priest-hood was but one and the same they were all aquè Sacerdotes yet
cover all nakednes blemishes or defects whatsomever It was the balme of Gilead and The tree of the twelve manner of fruits The grave learned and judicious Cōmissioners of our Church have sufficiently and fully vindicated and asserted this Tenet and confirmed the lawfulnesse thereof in the Case set downe from the universall uncontroverted practise of all Christian Kingdomes and approbation hereof by the unanimous consent and judgement of all the soundest protestant Divines in the Case of just and necessarie defence against forraign invasion From the very law of Nature which no positive law of man can infirme or infringe calling us hereunto binding and obliedging every Member of the politick bodie of a Kingdome to endeavour to the uttermost the good and preservation of the whole and allowing the Body yea laying an obligation upon such as are in Eminency or in Power to call for this help and assistance at the hands of every Member yea and bearing no small guilt upon such as shall prove deficient and shall withdraw their ayd and assistance in such an exigence as betrayers of their Trust AND last from Gods Word holding out unto us innumberable cleare and sufficient warrants for approving of this Practise For re-collection Is this practise justifiable from and by the very law of Nature who can prove so farre denatured here as to maligne the same Stands it justifiable by Gods Word Then what man can prove so impudent and dare make so bold as to seclude and disclude whom God admits I beleeve That where God hath not a mouth to speak man should not have an eare to heare Optimus sobrietatis terminus est Deo loquendi finem faciente sapere velle desinere It is not safe to co-argue Gods Wisdom of folly Verum vero semper consonat vos vobis constate But because I finde as yet not a few pestred and infected with this leaven of the Pharisees I finde me necessitated to speak a little more fully of this Matter and to contribute my poore mite out of a willing and free minde for the use of this Tabernacle for why may it not justly seem lawfull to these vel Taurū è farina fingere qui praetenui peculio vitulum vivum divis elustrare nequeunt Is it not notourly known That some works of Necessity which not unfitly is indigitated Lex temporis The Law of time become justifiable which extra hunc casum without this case would cease to be such as the Disciples their plucking eares of corne on the Sabbath day Davids eating of Shew bread which was onely lawfull for the Priests Now who dare prove so impudent as to deny an urgent and pressing necessity here so that it can not be in reason challenged of any unlawfulnesse Is it rather wisely or safely done by us out of uncertaine praeconceived dangers yea and but fears of such and these evitable too from fellow-subjects to cast our selves into seene and certaine dangers of a forraign Enemy Let me pose you here If a King can be in reason denied the common benefite of the law of the Subject Now shall subjects without challenge make use promiscuously of fellow-subjects yea and against their Native KING and shall we condemne this fact in His Sacred Person to make promiscuous vse of His subjects both in His own just and necessarie defence and theirs too O for an impartiall Judge to decide this controversie aright are we not bound and tyed both by League and Covenant to mantaine the KINGS just Greatnesse the liberty of the Subject and shall we comply with Enemies to both to the subversion of both Shall we make so great Conscience foresooth of the meanest heads and articles of our sworne unto Covenant and none of this maine one If these fiery Zelots had lived in Christs and his Apostles their dayes doubtlesse they would have envyed and maligned the accession of so many thousand soules to the Church in one day who maligned so the receiving in of bare Nuncupative Malignants into the bosome of their Army Certes These differ much in practise from that of Christs in receiving in of Publicans and sinners May not these Hote-spirited seeme most justly to be altogether ignorant of the nature properties of love set downe I. Cor. 13.4.5.6.7.8 verses Shall Christ weeping over Hierusalem professe his great carefulnesse and earnestnesse to gather her Children notwithstanding of their great waywardnes untowardnes frowardnes as an Hen gathereth her Chickens under her wings Matth. 23.37 and shall we be more propense and bently set for dispersion and scattering then gathering Shall Christ professe this to be the End of His coming into the World to seek the lost sheepe to bring againe what had gone astray and shall these who would singularly acclaime this Prerogative to themselves as that they stand solly his Ministers amidst a cōmon defection vouchsafe no pains here It fears me The Scribs Pharisees compassing sea dry land to gaine in a Proselyte shall rise up in judgement against our strictest rigide and violent Reformers and condemne their carelesse and sinfull neglect here and fiery and violent procedure God is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A God of long Nostrills and so is slow to anger gentle and easie to be appeased but these quite contrarie to Gods Naturall partake onely in the evill both of the Cholerian and the Melancholian they are short spirited soone set on fire edge but their wrath is not easily quenched and abated they prove implacable Edomits against their brother Jacob yea Novatians veniam omnem denegant lapsis for I heard this expression from some of their mouths That they could sooner and readier comply with a Turk then with a Malignant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hîc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no lesse irreconcilable enmity then twixt the seed of the Woman and the seed of the Serpent but I spare you studens Correctioni parcens pudori I could wish these holy Zelots to shew me warrants from Scripture the safest Rule and surest Directory Where a KING Iudge or Ruler is reproved for making promiscuous use of his subjects for the defence of the People of God and making warre upon their Enemies Nay and on the contrary wee see them sadly reproved for their neglect and omission here Hitherto Iudg. 5.23 Curse ye Meroz said the Angel of the Lord curse ye bitterly the inhabitants therof because they came not to the help of the Lord to the help of the Lord against the mighty Did not Gideon a Iudge of Gods own designation choosing and sending out in his might Make an Ephod and put in Ophrah his City after which all Israel went a-whoring and which thing became a snare unto him and to his house and tended to their destruction Iudg. 8.27 Now did the people from hence with our fiery Zelots refuse to go under his conduct or yet receive from his hands or by his means many notable deliverances Nay was not the Countrey in safety and
here That salus populi should have stood suprema lex But Quod dolendum juxta ac pudendum our violent Reformers have overturned all They have brought on our stage all new Rules for ordering of things Novam regulam Credendi novam faciendi novam precaudi whereas the Lord forbids us To take His Name in vaine How many have they adacted to conceive many blinde Oaths which is a flate Taking of His Name in vaine Nay and how many have they enforced to swear against the very light of their Conscience not onely doubtingly yea and to conceive a quite Contrary-Oath to that whereunto they had sworne formerly Now I beleeve That two Contrary-Oaths cannot be averred to have their due qualifications to be in Trueth in Righteousnes and in Judgement Have they not professed Perjury in the person of their Characterized ones to stand but a Personall infirmitie for extenuation of that haynous sin in men of their stampe Have they not pleaded for Muther for the Murtherers vindication absolution in the person of some rightly affected to their Worke in hand Have they not taught disobedience to Civil Powers yea and severly punished others for teaching Obedience as their Doctrine by them formerly condemned of unsoundnesse upon after recognition declared sound and orthodox can make faith How many have they enforced to beare false witnesse against themselves by the acknowledging parforce of the equity of their most unjust sentences which is no lesse sinfull then to beare the same against their Neighbour How have they not onely overseene but besides a Toleration patronized uncleannesse in the person of their sealed ones Numerò throughout all contrarie to Tertullians prescript That Fides non aestimanda ex personis sed personae ex fide They passed their constructions upon men their actings of whatsomever kinde as they did favour or disfavour the Actours Non Abel è donis ob Abelem donae placebant As to the RULE of Faith Their Covenant is made the sole Authentike RULE As to the RULE of Prayer they not onely cashiered that patern of Prayer prescribed by Christ but blasphemously traduced it under the name of a Nocent Ceremony and constructed of the bare conceiving of it at any publick service a Note of Malignancy Quae hos dementia caepit EXCEPTIONS or OBIECTIONS I meete here with three maine Exceptions taken against this Trueth though so clearely evidenced and fully vindicated and asserted or Objections builded upon weak and infirme Topicks whereby they go about to infirme and weaken this Trueth The First is from that Fact and Example of Amaziah separating from his Army The houndreth thousand valiant men of Israel who came to him out of Ephraim II. Chron. 25. The Second is from Gideons purging of his Army Iudg. 7. The Third is That thus All former Principles so fairlie and firmely laid are hereby quite inverted changed and overturned To overrune these Calaemo currente By a running pen. 1. To the First Nihil hîc Praesidii There is no help from this Mountaine for did not Amaziah make a promiscuous Choyce and use of all those that were able to beare Armes handle speare and shield to go forth to warre without making any difference Now who dare prove so impudent as to averr That in such a numerous Army there was no mixture of good and bad or to speake by accommodation of Covenanter and Anti-Covenanter as wee learne now to speak 2. Amaziah stood here instructed with an expresse Warrant from the Man of GOD for his instituted Purgation and separation straitly inhibiting and discharging him to let the Army of Israel go with him because the Lord was not with them II. Chron. 25.7 Now instruct the like Warrant for this your instituted Purgation and so yee shall justifie and warrant your Practise I beleeve That this sort of oeconomy is now ceased God doeth not so speake to us now in these last dayes Heb. 1.2 3. The hundreth thousand men of Israel who were separated were men hired out of the ten Tribes who had made a former revolt both from GOD and their King But these men whom they would have purged out of their Army were men fearing God and their King or as Peter speaketh Fearing God and honouring their King and so hîc magnum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labes lacuna dissidium There is a great distance here IT were to be wished that some Armies with them had not almost altogether consisted of open or masked Rebells 4. IT is not safe argumenting from an Idolatrous King to a Christian for this Amaziah whereas he should have given Praise to God for his victory he fell foullie away to Idolatry for hee brought the gods of the Children of Seir and set them up to be his gods and worshiped them and burned incense to them ibid. vers 14. Nay and a great many of his own subjects whō he had promiscuously admitted sacrificed burned incense in the high places II. King 14.4 5. From a Contre-mand to associat with Idolaters and Forraigners to a Positive Commaend to seclude and exclude Fellow-subjects and Professours The Consequence stands inconsequent Thus this strong Hold being dismātled Ad quod se recipient diverticulum To what starting hole can they betake them now To the Second GIDEONS Purgation 1. Certes Me thinks This is no lesse impertinently alleadged for the justification of a called for Purgation of our Army for he had an immediat and expresse Warrant from God to qualifie and justifie that his Purgation 2. This his Purgation was instituted and made upon a farre different respect Lest Israel should have vaunted themselves against the Lord and said That their own hand had saved them as the TEXT bears 3. GOD commanded this Purgation for a speciall End to prove Himself To be the Lord of Hosts Who saveth not by sword or bow speare or shield but can save by few as by many Now Deus non sibi sed nobis ponit fert legem 4. The Lord gave GIDEON a signe wherby he might know and discerne these whom the Lord would have to go with him sciz The lapping of the water And this for the confirmation of his faith 5. The Lord assured them by a Dreame and the interpretation thereof of the Victory by a few Now I believe That the Lord dealt not so with the Army of our Water-lappers Omnia haec hîc desiderabantur all these were here wanting and so the Event comproved That God was not with them and that their instituted purgation of Armies stood unwarrantable and unjustifiable To the Third The Change Alteration of Principles Here the West-land and North-land Donatists in common make bold to arcesse our Representive Church of Defection and Apostasie 1. I would learne of these Seraphick enlightned Doctours What sort of Principle this can be called and accounted To deny Fellow-subjects this liberty in common to fight pro Patria pro aris et focis for KING Countrey Religion Lives Liberties Fortunes in such
all obligatory I pray you Is the different estimation of dayes a principle of divine irrefragable and immutable verity I beleeve besides that both in the Jewish Christian-Church some Dayes have been had in greater veneration That the Apostle willeth every one anent his different estimation of them Rom. 14. to labour for a pleroforie or fulnesse of assurance for his acting hereanent Let each of these him who esteemeth one day above another him who puts no difference here but esteemeth every day a-like do it to the Lord and all shall go right The kingdome of God stands not in meat drink where omnia congenerae are to be understood but in righteousnesse and peace and joy in the Holy Ghost alace whereas they have so busily and painfullie gone about to bring in a Reformation in Circumstantials or matters of a midle nature or indifferency they have inverted and overturned many substantials nay Luxarunt et laxarunt Compagem utriusque Tabulae 13. What needed you to scruple much here anent the chāge and alteration of this Principle Anent the qualification of men to be received into the bosome of an Army whereas you made no conscience to invert overturne a Principle of far higher Nature and greater Concernment viz. That having sworne in Covenant to maintaine the KINGS just Greatnes where under this word just experience hath proven many hid pieces of dishonesty to have lyen lurking Authority you surrendred Him into the hands of His Enemies IT cannot but wonder me you should straine a Gnate having swallowed a Camel Was this to make conscience of that sacred oath tendred by you to maintaine His Sacred Person and just Greatnesse In an Oath we ought no lesse heedily to look Cui then quid juraverimus as the schoolmen teach us whose Name is interponed the sacred Name of God Whom-unto rather then where-unto As David reported well to Abner I. Sam. 26.15 with no lesse just matter may I here to you Were not ye onely men of known integrity the Charactarized Ones and none like you in all the kingdome for Loyalty valour gallantry wherfore did not you keep better your LORD the KING wheras a cōmon Enemy was seeking His overthrow of this whole kingdom Alace wheras formerly we were accounted men of unstained and untainted Loyalty yea and of no small valour provesse throughout all Nations as that we were admitted received by forraign Kings to stand their Guardians or guard du Corps as they speak Now with Reuben we have fallen frō our dignity and lossed our excellency and most justly incurred the staine note of Infamy at home in that we tendred not more the preservation safety of our KING to our everlasting diffamation and never dying reproach loquetur posteritas whereas you fondly pretexe for your justification that they keeped not Covenāt here with you or Capitulation This will not cover your nakednes but your heels shall be found bare for Non faciendum malum ut eveniat bonum we must not do evill that good may come of it far lesse for an uncertaine after-good commit a certain present evill Is not our whole duty we owe our KING borne upon us by Negatives Now as the Schoolmen teach us here Negative precepts or Cōmands bind and obliege as ad semper so pro semper as to all times so for all times Nay doth not the Scripure bind up the whole man and the whole of man here totum hominem et totum hominis tongue hand thought so that albeit cogitationis poenam nemo patiatur in foro soli in foro popoli it goeth not unpunished so that it is not safe for us to curse the King no not in our thought Eccl. 10.20 and it is worthy our best and narrowest remark who shall stand the discovers or revealers hereof for a bird of the ayre shall carry the voice and that which hath wings shall tell the matter May not this strick us with feare terrour to prove deficient in our bonden duty to out Sacred and dread SOVERAIGN As we reply to Papists going about to justifie their Idolatry averring that they set up Images non ad culium sed ad usum historicum That it is better and safer lapidem offendiculi è via consulari tollere quà m ponere with whatsomever Cautions or Caveats over the head of it so may I here IT had proven better safer to have keeped our LORD the KING and capitulated with them then upon the surrendering of Him into their hands to trust to their after-Capitulation Do not your Ministery discover both your their own Skirts wheras from Chayre they make bold to attest God how evill yee stand acquitted for your Loyaltie and good service done them which hath proven disloyaltie and bad service to your Supreame LORD of Heaven and His Deputy upon earth IT is a received MAXIME Quod quis per alium facit hoe per se meritè facere videtur yea there is another to the same purpose Quod quis non vetat cū potest quod vetare tenetur is jubet Thus I see not how you can stand free of the crying bloud-guilt of your Sacred SOVERAIGN Do not I pray you S. Ambrose yea and Gregory too averre Non carere scrupulo societatis occulto ubi quis manifesto sceleri desinit obviare I dare be bold to averre That unsoundnes of Doctrine hath done no lesse harm then the Sword of Persecution throughout the whole bussines As is recorded of ARRIUS Heresie That it did more hurt to the Church of God then the ten bloudie Persecutions IT fears me That it may be truely said of our Church for all the cryed up glorie of this great and glorious work of Reformation That her works are not to be found perfect before God as is said of the Church of Sardis Revel 3.2 Nay And that Christ hath not a few things against her as is said of the Church of Pergamus Revel 2.12 14. I cannot understand upon what warrantable ground this can be goodly called a Principle To deny fellow-subjects libertie to fight pro patria pro aris et focis for KING and Kingdome whereas Wise Solomon determines quite to the contrarie for he shews that In the multitude of people stands or consists the Kings honour as on the other hand In this defect or want His destruction Prov. 14.28 The truth and smart whereof wee have found by sad and dolefull experience For Closure Let me recommend both to State and Church throughout this kingdome Mordicai his healthfull advice to queene Esther For if thou altogether holdest thy peace at this time then shall there Enlargement and deliverance arise to the Jews from another place but thou and thy fathers house shall be destroyed Esther 4.14 So accomodate ad subjectum by accomodation to the subject or purpose in hand If you shall prove deficient and wanting to represse yea and redresse all formerly Disorders both in State and Church and carefully repaire by gone slipps misgivings these shall prove but the bare and naked beginnings of greater After-sorrows and Calamities and God shall not faile or prove wanting to foresee and provide for the good and well of His own Zion As on the other hand Queen Esther her practise in undertaking the sute by taking her life as it were in her hād If I perish I perish to your imitation That so disrespecting as it were the quality of whatsoever opposers and laying aside all Panik-fears you would endevour to break thorow all contrary Letts and thwarting obstacles make the peace of State and Church your chiefest joy aime and that so according to Christs prescription you would at last Render to Caesar the things that be Caesars as to God the things that are Gods Nay I would wish from mine heart That as you have committed by following Achitophelian counsell a transcendent exorbitant and unparelleled Transgression by surrendering up of your KING into the hands of His cruell bloudie Enemies yea whereas Hee came of His own accord under your wings to trust whereby you have done what in you lay to precide and cut off all just hopes of all after Reconciliation So now following the example of the Aramits you would in all submission and out of a deep resentment of guilt and sorrow stay and present your selves to His Son your Sacred and dread now SOVERAIGN with rops about your necks relying on His Merciefulnes you might yet expect some favourable aspects respects for NOBILIS EST IRA LEONIS parcere subjectis et debellare superbos And sure I am That He will account it His no lesse glory to succeed His Royall FATHER of Blessed and never dying Memory Who lived a SAINT and dyed a MARTYRE in and to His most rare and commendable Christian Vertues then in and to His Crownes Printed by James Brown APRIL 1661.